NASB (UPDATED) TEXT: Col 2:1-5 1For I want you to know how great a struggle I have on your behalf and for those who are at Laodicea, and for all those who have not personally seen my face, 2that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself, 3in whom are hidden all the treasures of wisdom and knowledge. 4I say this so that no one will delude you with persuasive argument. 5For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ.
Col 2:1 "how great a struggle" "Struggle" is an athletic or a military term (cf. Col 1:29 ; Col 4:12 ). Here it is used as (1) a metaphor for intercessory prayer or (2) Paul's work on behalf of all Gentiles.
▣ "Laodicea" This was a nearby city, only 1:0 miles away from Colossae, in the same valley (cf. Col 4:13 ; Col 4:15-16 ; Rev 3:14 ). Epaphras apparently started a church in each of the cities of the Lycus River Valley-Colossae, Laodicea, and Hierapolis (cf. Col 4:13 ). This letter was to be read in each one.
▣ "all those who have not personally seen my face" Paul did not start this church nor the other two in the Lycus River Valley. It was started by Epaphras (cf. Col 1:7 ). Yet Paul agonized in prayer for them. Paul loved the Church, and the churches!
Col 2:2 "that their hearts may be encouraged" This is a purpose clause with an aorist passive subjunctive. It is from the same root as "paracletos," which is used of the Holy Spirit in Joh 14:16 ; Joh 14:26 ; Joh 15:26 ; Joh 16:7 and of Jesus in 1Jn 2:1 . Its basic meaning is to "call alongside for help and encouragement." It was a metaphor from the Roman legal system; the concept of defense lawyer comes from this word.
SPECIAL TOPIC: THE HEART <http://www.freebiblecommentary.org/special_topics/heart.html>
▣ "having been knit together" This is an aorist passive participle of a syn compound. It was used in the Septuagint for "instruction" (cf. Isa 40:13 ; 1Co 2:16 ). In Paul's writings it is used as a metaphor from the physical body growing into a mature unity (cf. Col 2:19 ; Eph 4:16 ). This growth and unity are possible (passive voices) only in Christ, in the Spirit and in love. Unity was so important in a heretical situation (cf. Eph 4:1-6 ).
NASB "all the wealth"
NKJV, NRSV "all the riches"
TEV "the full wealth"
NJB "they are rich"
Paul often uses the term "riches" to describe the love of God in Christ (cf. Rom 2:4 ; Rom 9:23 ; Rom 11:12 ; Rom 11:33 ; Eph 1:7 ; Eph 1:18 ; Eph 2:7 ; Eph 3:8 ; Eph 3:16 ; Php 4:19 ; Col 1:27 ; Col 2:2 ). Believers are spiritually wealthy (cf. Jas 1:9 ) because of God's wealth and generosity in Christ (cf. 2Co 8:9 ; 2Co 9:15 ). Here the "wealth" ("all the treasures," cf. Col 2:3 ) is the believers' understanding of the gospel. Stop just a moment and think about the gift of revelation!
▣ "the full assurance of understanding" Paul continues to use terms and concepts used by the Gnostic false teachers. In this phrase, "full assurance" is a compound of plçrôma, which the heretics used to refer to the angelic levels.
The term "understanding" (sunesis) is also a syn compound. It is linked to plçrôma in Col 1:9 . Its etymological origin was the coming together of streams of thought. These false teachers were attempting to make Christianity understandable, relevant, and applicable to Greek society and culture. This same motive draws many modern heretics to force the gospel into modern thought forms or categories.
▣ "true knowledge" Again this must be viewed against the backdrop of the false teachers' emphasis on and claim to "secret" ultimate knowledge concerning salvation. For Paul, "true knowledge" (epignôskô) was found only in the gospel of Christ, who is the "mystery of God."
NASB, NKJV,
NRSV "mystery"
TEV "a secret truth"
NJB "a hidden reason for all of this"
God has a unified purpose for humanity's redemption (cf. Eph 2:11 to Eph 3:13 ) that even preceded the fall (cf. Genesis 3). Hints of this plan are revealed in the OT (cf. Gen 3:15 ; Gen 12:3 ; Exo 19:5-6 and the universal passages in the prophets). However, this full agenda was not yet clear until the revelation of the gospel of Jesus Christ (cf. 1Co 2:1-8 ). With the coming of Jesus and the Spirit it begins to become more obvious. Paul used the term "mystery" to describe this total redemptive plan (cf. 1Co 4:2 ; Eph 6:19 ; Col 4:3 ; 1Ti 3:9 ). See Special Topic at Eph 3:3 .
▣ "hearts" See Special Topic: The Heart at Col 2:1 .
NASB "that is, Christ Himself"
NRSV "that is, Christ Himself"
NKJV "both of the Father and of Christ"
TEV "which is Christ Himself"
There are several Greek manuscript variations. The unusual syntax of P46, "of God, of Christ," best explains the origin of all the other variations (cf. Appendix Two, II. B. 1-6). The mystery of God is Christ-His life, teachings, suffering, death, resurrection, ascension, and Second Coming! The mystery of the Father's eternal, universal plan of redemption is implemented by the incarnated Son.
See Special Topic: Mystery in Paul's Writings at Eph 3:3 .
Col 2:3 "in whom are hidden all the treasures of wisdom and knowledge" This verse refutes the emphasis of the false teachers and magnified the person of Christ. God's mystery (revelation) is a person, God's plan is a person (cf. NASB, NKJV, NRSV, TEV), and God's salvation is a person, not human knowledge or effort.
It is grammatically possible that this opening phrase is neuter ("in it"), not masculine ("in whom") and therefore, refers to the mystery (cf. NJB).
Col 2:4 "that no one will delude you with persuasive argument" This is a purpose clause with a present middle (deponent) subjunctive. This verb was used in two ways: (1) to deceive or delude oneself (cf. Jas 1:22 ) and (2) to reason falsely, defraud or distort.
This delusion was done by means of eloquent reasoning, plausible arguments and/or persuasive speech. False teachers are always logical, attractive, persuasive individuals (so different from Paul cf. 1Co 2:1-5 ).
Col 2:5 "even though" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. Paul was obviously not with them physically, but he prayed for them and felt one with them.
▣ "absent in body" this is literally "absent in the flesh." See Special Topic: Flesh (sarx) at Col 1:22 .
▣ "I am with you in spirit" Paul's heart and prayers were constantly with this isolated, small, persecuted outpost of the Kingdom of God! Here the word "spirit" refers to the human person's true self. This same expression is used in 1Co 5:3 .
NASB "good discipline. . .stability"
NKJV "good order. . .steadfastness"
NRSV "moral. . .firmness"
TEV "the resolute firmness with which you stand together"
NJB "well ordered. . .firm"
These are (1) military terms for organization and steadfastness (cf. Eph 6:10-17 ) or (2) construction terms for a solid, sure foundation (cf. 2Ti 2:14-19 ; 1Pe 5:9 ). These terms describe the faith of the Colossian believers even amidst the attacks and confusion of the false teachers.
NASB (UPDATED) TEXT: Col 2:6-7 6Therefore as you have received Christ Jesus the Lord, so walk in Him, 7having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude.
Col 2:6 "as you therefore have received Christ" The verb used here (paralambanô, aorist active indicative) has two connotations.
1. the welcoming of a person (cf. Mat 1:20 ; Joh 1:11 ; Joh 14:3 2. the receiving of "tradition" (cf. 1Co 11:23 ; 1Co 15:1 ; 1Co 15:3 ; Gal 1:9 ; Gal 1:12 ; Php 4:9 ; 1Th 2:13 ; 1Th 4:1 ; 2Th 3:6 )
The Colossians heard the content of the gospel through Epaphras' preaching; then they personally welcomed the Person of the gospel (Joh 1:12 ). Biblical faith is a covenant. God sets the agenda and makes the first contact (cf. Joh 6:44 ; Joh 6:65 ), but individuals must respond by repentance, faith, obedience, and perseverance (Col 2:6 )! The false teachers' message distorted the theology of both the content and the Person of the gospel.
▣ "Christ Jesus the Lord" "Jesus is Lord" was the early church's public profession of faith at baptism (cf. Rom 10:9-13 ; 1Co 12:3 ; 2Co 4:5 ; Php 2:11 ). It was an affirmation that Jesus of Nazareth is the OT Messiah and incarnation of Deity (cf. Php 2:6-11 ).
▣ "so walk in Him" This is a present active imperative. Christianity is not a theological creed only; it is also a lifestyle of faith ("walk" cf. Col 1:10 ; Eph 4:1 ; Eph 4:17 ; Eph 5:2 ; Eph 5:15 ). Salvation is not a product believers possess but a person who possesses them! Paul here focuses on the personal aspect of the Christian faith as does the Gospel of John (cf. Joh 1:12 ; Joh 3:16 ; Joh 6:40 ; Joh 11:25-26 ).
Col 2:7 This verse contains four participles (used as imperatives) which describe the worthy walk (cf. Col 2:6 ):
1. "having been firmly rooted" This is perfect passive which is an accomplished state of being produced by God. This agricultural metaphorical expression was unique to Col. and Eph.(cf. Col 3:17 ).
2. "being built up in Him" This is present passive which is an ongoing process produced by God. Paul often used this construction metaphor to describe the people of God (cf. 1Co 3:5 ; Eph 2:20 ; Eph 2:22 ). It might refer to the saints as a temple (individually, 1Co 6:19 and corporately, 1Co 3:16 ).
3. "established in your faith" This is another present passive which is an ongoing process produced by God. The noun ("confirmation") is found in Php 1:7 ; and Heb 6:16 . The verb implies "to confirm" (cf. 1Co 1:6 ; 1Co 1:8 ; 2Co 1:21 ), "to strengthen," and "to verify" often by argument (cf. Rom 15:8 , 1Co 1:8 ).
The phrase "in your faith" can be understood as (1) subjective faith, trusting in Christ or (2) objective faith, the doctrines about Christ (cf. Jud 1:3 ; Jud 1:20 ).
4. "overflowing with gratitude" This is a present active which is an ongoing process produced by God. The Christian life is a life of thanksgiving to God for His grace in Christ. This is expressed by joyful obedience and perseverance! To know the gospel is to rejoice with inexpressible joy (cf. Col 1:12 ) and to live appropriately (cf. Col 1:10-11 ) with thanksgiving (cf. Col 3:17 ). See Special Topic: Abound (Perisseuô) at Eph 1:8 .
NASB (UPDATED) TEXT: Col 2:8-15 8See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. 9For in Him all the fullness of Deity dwells in bodily form, 10and in Him you have been made complete, and He is the head over all rule and authority; 11and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; 12having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. 13When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, 14having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. 15When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.
Col 2:8-15 This is one long sentence, one sustained presentation in Greek.
Col 2:8 NASB, NRSV,
TEV "see to it"
NKJV "beware"
NJB "make sure"
This is a present active imperative . Christians must continue to guard their freedom in Christ from false teachers while yielding it to weaker brothers (cf. Rom 14:1 to Rom 15:13 ; 1 Corinthians 8; 1Co 10:23-33 ). It is often difficult to tell the difference between these two groups. False teachers pervert truth, while weak brothers advocate personal preferences.
▣ "that no one takes you captive" This is a negative present active participle. This strong Greek term, used only here in the NT, meant (1) to kidnap, (2) to seduce (2Ti 3:6 ), or (3) to take as a slave. False teachers always want control!
▣ "through philosophy" This is not a condemnation of human rational thinking. Humans are created in the image of God and must worship Him with their entire being, including their minds (Deu 6:5 ; Mat 22:32 ; Mar 12:29-30 ; Luk 10:27 ). This is the rejection of the speculative philosophy/theology of false teachers (cf. Col 2:23 ; 1Co 1:26 to 1Co 2:8 ; Eph 4:13 ; Eph 5:6 ; 1Ti 6:20 ).
▣ "empty deceptions" This term can be translated "deceit, deception, or delusion" (cf. Mat 13:22 ; Eph 4:22 ; 2Th 2:10 ; Heb 3:13 ). False teachers are often sincere, but deceived!
▣ "according to" This is the Greek term kata. It is repeated three times to define "philosophy and empty deception":
1. "to the traditions of men" So much of human's religiosity is cultural, not biblical (cf. Isa 29:13 ; Col 2:23 ). Often we pass on what we have received without checking the Bible for ourselves!
2. "not according to Christ" It is based on human reasoning, experience, or speculation.
3. "the elementary principles" Most words develop from a literal, physical sense to a metaphorical extension. This term (stoicheia) originally referred to something in a row, a series. It developed into several connotations:
a. The basic physical building blocks of the world (air, water, earth, and fire, cf. 2Pe 3:10 ; 2Pe 3:12 ).
b. The basic teachings of a subject (cf. Heb 5:12 ; Heb 6:1 for Judaism).
c. The angelic powers behind the heavenly bodies (cf. I Enoch 52:8-9 ; the early church fathers; Col 2:8 ; Col 2:20 ; 1Co 15:24 ) or the angelic ranks (aeons) of the Gnostic false teachers (cf. Col 2:10 ; Col 2:15 ; Eph 3:10 ).
d. Angels hostile to mankind who tried to stop the giving of the Law to Moses (cf. Act 7:38 ; Heb 2:2 )
e. Possibly the impersonal structures of our fallen world that allow fallen mankind to appear independent from God (education, government, medicine, religion, etc. (cf. Gal 4:3 ; Gal 4:8-9 and Hendrik Berkhof's Christ and the Powers by Herald Press, p. 32).
▣ "rather than according to Christ" This was the third use of kata. The problem with the world's philosophy is that it defines truth by a standard other than God's revelation, the gospel of Jesus Christ. It is human discovery, not divine revelation.
Col 2:9 "in Him" This phrase is in an emphatic position. "In Him" was a key phrase in Paul's theology ("in whom" Col 2:3 ; " in Christ" Col 2:5 ; "in Him" Col 2:6 ; Col 2:9-11 ; "with Him" Col 2:12-13 ). Notice, also, Eph 1:3-4 ; Eph 1:7 ; Eph 1:9-10 ; Eph 1:12-14 ). Paul returns again to Christology as he did in Col 1:15-20 . This is the main issue and the main issue is a person!
▣ "all the fullness of Deity" This dual aspect of Christ's nature refuted the false teachers, (cf. Col 1:15-20 ). They agreed that He was fully God, but denied that He was fully human (cf. 1 John 1 and 1Jn 4:1-3 ). The term "fullness" (plçrôma) was a Gnostic term for the angelic levels (aeons) between a high good god and evil matter (cf. Joh 1:16 , Col 1:19 , Eph 1:23 ; Eph 3:19 ; Eph 4:13 ).
This abstract term for "deity" (theotâs) is only used here in the NT. Jesus is the full and complete revelation of God, not the angelic levels (aeons) or the false teachers' secret knowledge. It is possible that this was one of the Gnostic teachers' key terms. Paul often uses their terminology to describe Christ.
▣ "dwells" This is a present active indicative. Some of the Gnostic false teachers believed that the "Christ spirit" came upon Jesus for a limited period. This verse asserts that Jesus' two natures were in permanent union.
▣ "in bodily form" This was a truth that Gnosticism could not affirm because of their Greek dualism between a good god and evil matter. It is crucial in Christianity (cf. 1Jn 4:1-3 ).
Col 2:10 "you have been made complete" This is a perfect passive participle of plerôma (cf. Col 2:9 ; Joh 1:16 ; Eph 3:19 ). The Christian has been and continues to be filled by Him and for Him! Jesus has made us complete!
▣ "He is the head over all rule and authority" This refers to the Gnostic false teachers' view of salvation. For them salvation consisted in secret knowledge ( a password or secret name) which allowed them to move through the angelic spheres between matter (world) and spirit (God, cf. Col 1:16 ; Col 2:15 ; Eph 1:22-23 ; Eph 3:10 ; Eph 6:12 ). Paul asserted that salvation is in Christ. He is the head of all angelic/demonic realms (cf. Rom 8:38-39 )! See Special Topic: Angels in Paul's Writings at Eph 6:12 .
George Ladd's A Theology of the New Testament, has an interesting paragraph about Paul's terminology:
"A study of the language Paul uses to designate these angelic spirits suggests that Paul deliberately employed a vague and varied terminology. This is seen particularly in his alternation between the singular and the plural forms of several of the words. It is impossible successfully to group this terminology into clearly defined orders of angelic beings, nor is it at all clear that by the various words Paul purposes to designate different kinds or ranks of angels. Probably Paul was facing views that elaborated distinct orders of angels, and he purposed by his exceedingly flexible language, which may almost be called symbolic, to assert that all evil powers, whatever they may be, whether personal or impersonal, have been brought into subordination by the death and exaltation of Christ and will eventually be destroyed through his messianic reign"(p. 402).
For "authority" see Special Topic at Col 1:16 .
Col 2:11 "you were circumcised with a circumcision" Paul is using the OT covenant sign (cf. Gen 12:8-14 ) in a spiritual sense (cf. Deu 10:16 ; Deu 30:6 ; Jer 4:4 ; Rom 2:28-29 ; Php 3:3 ). This must be figurative language or else the false teachers had some Judaistic tendencies. There is so much that is unknown and uncertain about the heretical groups of the NT. In some ways these false teachers are a combination of Greek Gnosticism and Jewish legalism (cf. Col 2:11 ; Col 2:16 ; Col 2:18 ). The commentator Lightfoot asserted they were similar to the Essenes (the Dead Sea Scrolls community which was a separatist group of sectarian Jews of the first century who lived in the desert).
▣ "a circumcision made without hands" This is a metaphorical use of circumcision as the covenant sign in the OT. The "new" circumcision is a new heart and a new relationship with God through Christ (cf. Rom 2:28-29 ; Php 3:3 ). Even in the OT when the new covenant is discussed (cf. Jer 31:31-34 and Eze 36:22-38 ), circumcision was never even mentioned, much less emphasized.
▣ "the removal of the body of the flesh" This refers to the old fallen nature, not the physical body (cf. Rom 6:6 ; Rom 7:24 ; Gal 5:24 ; Col 3:5 ).
Col 2:12 "having been buried with Him in baptism" This is an aorist passive participle of a syn compound which means "co-buried." This is the metaphor of baptism as immersion analogous to burial (cf. Rom 6:4 ). As believers share Jesus' sufferings, death, and burial, they will also share His resurrection and glory (cf. Col 2:12 b; Rom 8:17 ; Eph 2:5-6 ).
For Paul baptism was a way of asserting death to the old life (old man) and the freedom of the new life (new creature, cf. 2Co 5:17 ; Gal 6:15 ) to serve God (cf. Rom 6:2-14 ; 1Pe 2:24 ).
▣ "you were also raised up with Him" This compound with syn is parallel to "having been buried" (cf. Col 2:13 ; Col 3:1 ; Rom 6:4-5 ; Eph 2:6 ). Believers' burial and resurrection are linked as two sides of a complete event. They were "co-buried" and "co-raised" in Eph 2:5-6 , also, using syn compounds, which meant "joint participation with."
▣ "who raised Him from the dead" Jesus is the first-fruit of the Resurrection (cf. 1Co 15:20 ; 1Co 15:23 ). The Spirit that raised Him will also raise believers (cf. Rom 8:10-11 ; Rom 8:23 ).
This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead.
1. God the Father raised Jesus (cf. Act 2:24 ; Act 3:15 ; Act 4:10 ; Act 5:30 ; Act 10:40 ; Act 13:30 ; Act 13:33-34 ; Act 13:37 ; Act 17:31 ; Rom 6:4 ; Rom 6:9 )
2. God the Son raised Himself (cf. Joh 2:19-22 ; Joh 10:17-18 )
3. God the Spirit raised Jesus (cf. Rom 8:11 )
This same Trinitarian emphasis can be seen in Col 2:9-10 .
Col 2:13 "When you were dead" This is a present participle meaning "being dead." This reflects the results of the Fall-spiritual death (cf. Genesis 3; Rom 5:12-21 ; Eph 2:1-3 ). Gentiles were sinners cut off from the covenant people (cf. Eph 2:11-12 ). The Bible speaks of three stages of death.
1. spiritual death (cf. Genesis 3; Isa 59:2 ; Rom 7:10-11 ; Eph 2:1 ; Jas 1:15 )
2. physical death, (cf. Genesis 5)
3. eternal death, "the second death," "the lake of fire" (cf. Rev 2:11 ; Rev 20:6 ; Rev 20:14 ; Rev 21:8 )
▣ "uncircumcision of your flesh" This was a way of referring to Gentiles (cf. Col 2:11 ).
▣ "He" This must refer to the Father. If so, the pronouns through Col 2:15 refer to the Father.
▣ "made you live together with Him," There are three syn compounds in Col 2:12-13 (co-buried, Col 2:12 ; co-raised, Col 2:12 ; and co-quickened, Col 2:13 ) which show what had already happened to believers spiritually (aorists). This is very similar to Eph 2:5-6 . In Ephesians God has acted on behalf of Jesus in Eph 1:20 and Jesus has acted on behalf of believers in Eph 2:5-6 .
▣ "having forgiven us all our transgressions" This is an aorist (deponent) middle participle. "Forgiven" is from the same word root as "grace" (cf. Rom 5:15-16 ; Rom 6:23 ; 2Co 1:11 ; Col 3:13 ; Eph 4:32 ). Notice God freely forgives "all" sin through Christ (except unbelief)!
Col 2:14 NASB "having canceled out the certificate of debt"
NKJV "having wiped out the handwriting of requirements"
NRSV "erasing the record"
TEV "canceled the unfavorable record of our debts"
NJB "He has wiped out the record of our debt to the Law"
This rather cryptic language probably relates somehow to the false teachers. It refers to the Mosaic Covenant (cf. Eph 2:15 , which could be characterized as "do and live"- "sin and die" (cf. Deu 27:26 ; Eze 18:4 ). Paul clearly teaches the sinfulness of all mankind (cf. Rom 3:9 ; Rom 3:19 ; Rom 3:23 ; Rom 11:32 ; Gal 3:22 ). Therefore, the OT became a death sentence to all mankind!
The term "certificate" was used of (1) a signed IOU, (2) a signed confession, and (3) a legal indictment. The OT was a curse! This Greek term comes into English as "autograph" (self written).
▣ "He has taken it out of the way" This is a perfect active indicative. This same verb is used in Joh 1:29 and 1Jn 3:5 to refer to the removal of sins. Jesus lived under and fulfilled the Mosaic covenant's requirements. He performed what sinful, fallen mankind could not do. His death was, therefore, not for personal sin, but He became a perfect sacrifice (cf. Leviticus 1-7) for sin. He became "cursed" (cf. Deu 21:23 ) that mankind might be delivered from the curse of the Law (cf. Gal 3:13 )!
▣ "nailing it to the cross" This referred to either (1) a public notice or (2) the charges placed over a crucified person. The cross (Jesus' death) overcame the Law's hostility (OT decrees, cf. 2Co 5:21 ).
Col 2:15 NASB, NKJV,
NRSV "disarmed"
TEV "freed"
NJB "stripped"
This is a rare term, an aorist middle (deponent) participle. Its basic etymology was to take off clothing. It seems to have meant "to strip away from." It referred to taking weapons from dead soldiers (cf. Arndt and Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 82. In this context it relates deity's (the Father and the Son) destruction of the powers of the spiritual realm that was hostile to mankind. The believer's victory is of God through Christ and by the Spirit.
If this rare verb is interpreted as middle voice then the TEV expresses the thought "freed himself from the power of the spiritual rulers." If it is interpreted as active voice then "He disarmed the rulers" (cf. NASB, NKJV, NRSV).
▣ "the rulers and authorities" These terms were used by the Gnostics (false teachers) for the angelic levels (aeons, cf. Col 2:10 ; Eph 1:21 ; Eph 3:10 ; Eph 6:11-12 ; Rom 8:38-39 ; 1Co 15:24 ). See Special Topics at Col 1:16 and Eph 6:12 .
NASB "He made a public display of them, having triumphed over them through Him"
NKJV "He made a public spectacle of them, triumphing over them in it"
NRSV "made a public example of them, triumphing over them in it"
TEV "he made a public spectacle of them by leading them as captives in his victory procession."
NJB "and paraded them in public, behind him in his triumphal procession"
The historical background to this was a triumphal parade into Rome for a victorious general (cf. 2Co 2:14 ). The captives were marched behind him in chains. By His death on the cross and His resurrection Jesus overcame (1) the curse of the Law and (2) the hostile angelic powers.
As is obvious from the modern translations that the pronoun at the end of the verse can be understood in two related ways: (1) to Christ or (2) to the cross. It is neuter and most translations relate it to Christ's victory over evil by means of His sacrificial death.
SPECIAL TOPIC: WAR IN HEAVEN <http://www.freebiblecommentary.org/special_topics/war_in_heaven.html>
▣ "public display" See Special Topic below, second paragraph.
SPECIAL TOPIC: BOLDNESS (PARRHÇSIA) <http://www.freebiblecommentary.org/special_topics/boldness.html>
NASB (UPDATED) TEXT: Col 2:16-19 16Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day- 17things which are a mere shadow of what is to come; but the substance belongs to Christ. 18Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind, 19and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God.
Col 2:16-23Col 2:16-23 are the strongest condemnations of religious legalism in Paul's writings. When Paul was dealing with "weak" believers he was gentle (cf. Rom 14:1 to Rom 15:13 ; 1 Corinthians 8-10), but when he was addressing religious self-righteous legalists (i.e., false teachers) he was uncompromising. This self-righteousness was what brought such condemnation from Jesus on the Pharisees and Scribes. Paul knew well performance-oriented religion. His encounter with Jesus on the road to Damascus (cf. Acts 9) changed everything!
There were two types of Gnostic false teachers: (1) salvation is through secret knowledge and, therefore, it does not matter how you live (antinomian libertines) and (2) salvation through secret knowledge plus a very restricted lifestyle (legalists).
Col 2:16 NASB "let no one act as your judge"
NKJV "let no one judge you"
NRSV "do not let anyone condemn you"
TEV "let no one make rules"
NJB "never let anyone criticize you"
This is a present imperative with the negative particle, which meant to stop an act already in process. This referred to (1) matters of food (cf. 1Ti 4:3 ); (2) special days (cf. Rom 14:5 ; Gal 4:10 ); or (3) the worship of these angelic levels (cf. Col 2:8 ; Col 2:20 ). There is an obvious parallel between Col 2:16 ("act as your judge") and Col 2:18 (act as "umpire"). Be careful of religious legalism whether Jewish, Greek, or modern.
SPECIAL TOPIC: SHOULD CHRISTIANS JUDGE ONE ANOTHER? <http://www.freebiblecommentary.org/special_topics/judge.html>
Col 2:17 NASB, NRSV "but the substance belongs to Christ"
NKJV "but the substance is of Christ"
TEV "the reality is Christ"
NJB "the reality is the body of Christ"
There is a contrast between "shadow" (skia, Col 2:17 a) and "substance" (sôma, lit. "body," Col 2:17 b). Religious ritual, devotion, and special days of worship are not bad in themselves unless they become ultimate issues. Christ, not human performance in any area, is the focus of the gospel.
Paul saw the religious ritualism and required religious performance of the false teachers as a mere shadow of real spirituality. The interpretive question is what does "the body of Christ" mean? The two main theories are: (1) Philo of Alexandria and Josephus interpret "body" in the sense of "substance" (NASB, NKJV) or "reality" (TEV), "true spirituality in Christ" or (2) true spirituality is manifested in the Church which is Christ's body (NJB, cf. Rom 12:4-5 ; 1Co 10:17 ; 1Co 12:12 ; 1Co 12:27 ).
The author of Hebrews also used the term "shadow" (skia, Col 2:17 a) to compare the Mosaic covenant to the new covenant in Christ (cf. Heb 8:5 ; Heb 10:1 ).
Col 2:18 NASB "Let no one keep defrauding you of your prize"
NKJV "Let no one defraud you of your reward"
NRSV "Do not let anyone disqualify you"
TEV "Do not allow yourselves to be condemned by anyone"
NJB "Do not be cheated of your prize by anyone"
This is a present imperative with negative particle, which meant to stop an act already in process. This term is used only here in the NT. This is one of Paul's athletic metaphors for the Christian life (cf. 1Co 9:24 ; 1Co 9:27 ; Gal 2:2 ; Php 3:14 ; 2Ti 4:7 ). Believers must not let legalists act as umpires robbing them of their freedom in Christ (cf. Rom 14:1 to Rom 15:13 ; 1 Corinthians 1:0-12 . The Williams translation of the NT catches the athletic thrust, translating this "defraud you as an umpire"). The "prize" is true freedom in Christ (cf. Gal 2:4 ; Gal 5:1 ; Gal 5:13 ; 1Pe 2:16 )! Freedom to serve God, not self. Freedom from past fears and taboos, freedom from, not freedom to (Romans 6)!
NASB "delighting in self-abasement"
NKJV "taking delight in false humility"
NRSV "insisting on self-abasement"
TEV "insist on false humility"
NJB "who chooses to grovel to angels"
This phrase is theologically related to Col 2:23 . In the ancient Greco-Roman world asceticism was seen as religious devotion. This was part of the Gnostic depreciation of the physical. For them, and Greek thought in general, the body was evil. Therefore, to deny the body was a sign of spirituality. This view is still alive in the church!
This Greek word, translated by NASB as "self-abasement," means "lowliness," "modesty," "humility" and is not a negative term in the NT. Paul used it in a positive sense in Act 20:19 ; Eph 4:2 ; Php 2:3 ; Col 3:12 . It is the motive that turns it into a spiritual charade!
▣ "and the worship of the angels" This obviously refers to the Gnostic angelic levels (cf. Col 2:8 ; Col 2:10 ; Col 2:15 ). It is also possible that this related to a Jewish theological obsession with the angelic realm. The "New Age" movement in our own day seems to be headed in this direction. Angels are "ministering spirits" for redeemed humanity (cf. Heb 2:14 ).
▣ "taking his stand" This term was used of initiates into the Mystery religions (cf. Moulton and Milligan, The Vocabulary of the Greek New Testament, p. 206). It refers to the so-called secret revelations or passwords of the Gnostics which they thought brought salvation through the angelic spheres so as to reach the presence of the high, holy god.
▣ "on visions he has seen" This possibly refers to the false teachers' claims of special revelations. The King James Version adds a negative, making the verse imply what they had not seen but only claimed to have seen. This, however, is a later scribal addition to the manuscripts א2 and D2. The ancient Greek manuscripts P46, א*, A, B, and D* do not have the negative. The UBS4 rates the shorter text as "B" (almost certain).
▣ "inflated without cause" This is a Present passive participle. Literally it means "in vain puffed up." Paul uses this term often in his first letter to the Corinthians (cf. 1Co 4:6 ; 1Co 4:18-19 ; 1Co 5:2 ; 1Co 8:1 ; 1Co 13:4 ). The unexpressed agent of the passive voice was their own fallen minds. Unbelievers and false teachers are often sincere and enthusiastic.
▣ "by his fleshly mind" For Paul there is an obvious dichotomy between the thinking of the fallen world and the Christian. Believers have received the mind of Christ which is in conflict with the mind-set of a world operating and functioning apart from God (cf. Col 1:21 ; Rom 7:22-23 ; Rom 8:5-7 ; Rom 11:34 ; 1Co 2:16 ; Eph 2:3 ; Eph 4:17-23 ). See Special Topic: Flesh (sarx) at Col 1:22 .
These legalistic religionists are to be rejected for three reasons.
1. their insights are mere shadows of reality (Col 2:17 )
2. their visions are false because they are informed by a fleshly mind (Col 2:18 )
3. they have stopped holding on to Christ (Col 2:19 )
Legalistic false teachers are still with us! Beware! Be informed!
Col 2:19 Paul again stressed the major truth of fallen mankind's need for a relationship with Christ (individual) and also with His body, the church (corporate, cf. Col 2:8 ; Eph 4:16 ). We need salvation from sin and wisdom from God on how to live. Christ provides both!
NASB, NKJV,
NRSV "not holding fast to the Head"
TEV "have stopped holding on to Christ"
NJB "has no connection to the Head"
This is a negated present active participle. The implication is that at one time the false teachers were holding on to Christ. This can be understood in several ways.
1. they were like the two seeds in the Parable of the Sower (cf. Mat 13:20-23 ) that germinated but fell away and did not bear fruit
2. they were like "the believers" of Joh 8:31-59 who turned against Jesus
3. like the church members who left in 1Jn 2:18-19 4. they were like the believers in the church of Ephesus who abandoned their "first love" (cf. Rev 2:4 )
▣ "the Head" Paul often uses the analogy of the people of God as a body (cf. Rom 12:4 ; 1Co 10:17 ; 1Co 12:12 ; 1Co 12:14 ; 1Co 12:20 ; Eph 4:4 ; Eph 4:16 ; Col 3:15 ), but it is only in Ephesians (Eph 1:22 ; Eph 4:15 ; Eph 5:23 ) and Colossians (Col 1:18 ; Col 2:19 ) that Christ is specifically identified as "the Head" (see Special Topic: Head at Eph 5:23 ).
This whole verse speaks of Christ as the indispensable founder, leader and sustainer of the Church.
NASB (UPDATED) TEXT: Col 2:20 to Col 3:4 20If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, 21"Do not handle, do not taste, do not touch!" 22(which all refer to things destined to perish with using)- in accordance with the commandments and teachings of men? 23These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence. Col 3:1 Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2Set your mind on the things above, not on the things that are on earth. 3For you have died and your life is hidden with Christ in God. 4When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.
Col 2:20 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. Believers are united with Christ and should be separated from the powers and structures of this fallen world system.
▣ "you have died" This is an aorist active indicative. This death is symbolized in baptism (cf. Col 2:12 ; Rom 6:4 ), and is an image of the believer's death to the old life and the resurrection to the new life of God-eternal life. Baptism, like circumcision, is an outward sign of an inner spiritual reality (cf. Col 2:11 ; Col 2:13 ).
Daily death to personal ambition and personal preferences is a mandate of effective ministry (cf. Rom 6:7 ; 2Co 5:14-15 ; 1Jn 3:16 ). However, this is not a legalism of rules, but a freedom from the tyranny of the fallen self! Daily spiritual death to self brings true life!
▣ "with Christ" This is another use of the Greek preposition syn, which means joint participation with. These three grammatical features: (1) syn compounds; (2) the aorist tenses of Col 2:11-13 ; Col 2:15 ; Col 2:20 ; and (3) the first class conditional sentence of Col 2:20 show what believers already are in Christ!
NASB "to the elementary principles of the world"
NKJV "from the basic principles of the world"
NRSV "to the elemental spirits of the universe"
TEV "from the ruling spirits of the universe"
NJB "to the principles of this world"
This term (stoicheia) is defined as
1. fundamental principles (cf. Heb 5:12 ; Heb 6:1 )
2. basic elements of the world, such as earth, wind, water or fire (cf. 2Pe 3:10 ; 2Pe 3:12 )
3. elementary spirits, (cf. Gal 4:3 ; Gal 4:8-9 ; Col 2:8 ; Eph 6:10-12 )
4. heavenly bodies (cf. Enoch 52:9-10 and the early church fathers who thought it referred to the seven planetary spheres, cf. Baur, Arnt, Ginrich, Danker's A Greek-English Lexicon of the New Testament, p. 776)
The basic etymology was "something in a series" or "row." See note at Col 2:8 .
Paul viewed life as a spiritual struggle (cf. Eph 2:2-3 ; Eph 6:10-18 ). Humans were beset by evil from within (a fallen nature, cf. Genesis 3), by a fallen world system (cf. Genesis 3) and by personal evil (Satan, the demonic and the stoicheia).
James Stewart's, A Man in Christ, has an interesting comment:
"Sin was not something a man did: it was something that took possession of him, something the man was, something that turned him into an open enemy of the God who loved him. It brought outward penalties: 'whatsoever a man soweth, that shall he also reap.' But far more appalling than these were its inward results. It tormented the conscience: 'O wretched man that I am!' It brought the will into abject slavery: 'the good that I would, I do not, but the evil which I would not, that I do.' It destroyed fellowship with God: men were 'alienated,' 'without God in the world.' It hardened the heart, and blinded the judgment, and warped the moral sense: 'God gave them over to a reprobate mind.' It destroyed life itself: 'the wages of sin is death.'
Such is the apostle's estimate of sin's overwhelming gravity. And through it all, even where sin is regarded as an external force waiting to take advantage of human nature in its frailty, he will allow no blurring of the fact of personal accountability. Principalities and powers may lie in wait, but in the last resort man's is the choice, man's the responsibility, and man's the doom" (pp. 106-107).
For "world" see Special Topic: Paul's Use of Kosmos at Col 1:6 .
▣ "decrees" This term has the same root as Col 2:14 . Christ did not release believers from the Mosaic Law to become entangled again in Gnostic rules or any humanly mandated requirements. Oh, the freedom believers have in Christ! Oh, the pain of well-intended religious legalists!
Col 2:21 "Do not handle, do not taste, do not touch" This series has no verbs and no connectors, which makes it emphatic! It may have been a slogan of the false teachers. These are examples of human religious rules which did not bring true righteousness. Humans have always had an ascetic, legalistic tendency (cf. Isa 29:13 ; Mat 15:10-12 ; Mar 7:19 ; Rom 14:17 ; Rom 14:21 ), but it is a hollow religion of self effort, self glory and self sufficiency (cf. Col 2:22-23 ).
Col 2:22 "(which all refer to things destined to perish with the using)" In Mat 15:7-20 and Mar 7:6-23 Jesus discusses this same type of issue in relation to the food laws of Leviticus 1:1 .
▣ "perish" See Special Topic below.
SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (PHTHEIRÔ) <http://www.freebiblecommentary.org/special_topics/destroy.html>
Col 2:23 "the appearance of wisdom in self-made religion and self-abasement and the severe treatment of the body" This was Jesus' condemnation of the Scribes and Pharisees (cf. Isa 29:13 ).
Paul describes the false teachers religious practices by three terms:
1. NASB "self-made religion"
NKJV "self-imposed religion"
NRSV "self-imposed deity"
TEV "forced worship of angels"
NJB "The cultivation of the will"
This term is used only here in the NT. It may have been coined by Paul or earlier Christians. The NASB seems to have caught the essence of the term, "self-made religion." TEV assumes that it reflects Col 2:18 .
2. NASB "self-abasement"
NKJV, TEV "false humility"
NRSV "humility"
NJB (combines the second and third terms)
This same Greek word is used in Col 2:18 . Literally it means "humility," but the context favors the NKJV and TEV translation.
3. NASB, NRSV,
TEV "severe treatment of the body"
NKJV "neglect of the body"
NJB "a humility which takes no account of the body"
This reflects the ascetic religious view that to deny one's bodily needs showed or developed religious piety. Examples are (1) denying the body food; (2) celibacy; (3) lack of clothing in winter, etc. This followed the Greek view that the body (matter) was evil.
SPECIAL TOPIC: CHRISTIAN FREEDOM vs. CHRISTIAN RESPONSIBILITY <http://www.freebiblecommentary.org/special_topics/christian_freedom.html>
1. I would have you know. He declares his affection towards them, that he may have more credit and authority; for we readily believe those whom we know to be desirous of our welfare. It is also an evidence of no ordinary affection, that he was concerned about them in the midst of death, that is, when he was in danger of his life; and that he may express the more emphatically the intensity of his affection and concern, he calls it a conflict. I do not find fault with the rendering of Erasmus — anxiety; but, at the same time, the force of the Greek word is to be noticed, for ἀγών is made use of to denote contention. By the same proof he confirms his statement, that his ministry is directed to them; for whence springs so anxious a concern as to their welfare, but from this, that the Apostle of the Gentiles was under obligation to embrace in his affection and concern even those who were unknown to him? As, however, there is commonly no love between those who are unknown to each other, he speaks slightingly of the acquaintance that is contracted from sight, when he says, as many as have not seen my face in the flesh; for there is among the servants of God a sight different from that of the flesh, which excites love. As it is almost universally agreed that the First Epistle to Timothy was written from Laodicea, some, on this account, assign to Galatia that Laodicea of which Paul makes mention here, while the other was the metropolis of Phrygia Pacatiana. (345) It seems to me, however, to be more probable that that inscription is incorrect, as will be noticed in its proper place.
(345) After the time of Constantine the Great, “Phrygia was divided into Phrygia Pacatiana and Phrygia Salutaris.... Colosse was the sixth city of the first division.” — Dr. A. Clarke. — Ed.
2. That their hearts may receive consolation. He now intimates what he desires for them, and shews that his affection is truly apostolic; for he declares that nothing else is desired by him than that they may be united together in faith and love. He shews, accordingly, that it was by no unreasonable affection (as happens in the case of some) that he had been led to take upon himself so great a concern for the Colossians and others, but because the duty of his office required it.
The term consolation is taken here to denote that true quietness in which they may repose. This he declares they will at length come to enjoy in the event of their being united in love and faith. From this it appears where the chief good is, and in what things it consists — when mutually agreed in one faith, we are also joined together in mutual love. This, I say, is the solid joy of a pious mind — this is the blessed life. As, however, love is here commended from its effect, because it fills the mind of the pious with true joy; so, on the other hand, the cause of it is pointed out by him, when he says, in all fullness of understanding. (346) The bond also of holy unity is the truth of God, when we embrace it with one consent; for peace and agreement with men flow forth from that fountain.
Riches of the assurance of understanding. As many, contenting themselves with a slight taste, have nothing but a confused and evanescent knowledge, he makes mention expressly of the riches of understanding. By this phrase he means full and clear perception; and at the same time admonishes them, that according to the measure of understanding they must make progress also in love.
In the term assurance, he distinguishes between faith and mere opinion; for that man truly knows the Lord who does not vacillate or waver in doubt, but stands fast in a firm and constant persuasion. This constancy and stability Paul frequently calls (πληροφορίαν) full assurance, (which term he makes use of here also,) and always connects it with faith, as undoubtedly it can no more be separated from it than heat or light can be from the sun. The doctrine, therefore, of the schoolmen is devilish, inasmuch as it takes away assurance, and substitutes in its place moral conjecture, (347) as they term it.
Is an acknowledgment of the mystery. This clause must be read as added by way of apposition, for he explains what that knowledge is, of which he has made mention — that it is nothing else than the knowledge of the gospel. For the false apostles themselves endeavor to set off their impostures under the title of wisdom, but Paul retains the sons of God within the limits of the gospel exclusively, that they may desire to know nothing else. (1. o 2:2.) Why he uses the term mystery to denote the gospel, has been already explained. Let us, however, learn from this, that the gospel can be understood by faith alone — not by reason, nor by the perspicacity of the human understanding, because otherwise it is a thing that is hid from us.
The mystery of God I understand in a passive signification, as meaning — that in which God is revealed, for he immediately adds — and of the Father, and of Christ — by which expression he means that God cannot be known otherwise than in Christ, as, on the other hand, the Father must necessarily be known where Christ is known. For John affirms both:
He that hath the Son, hath the Father also: he that hath not the Son, hath also not the Father. (1. o 2:23.)
Hence all that think that they know anything of God apart from Christ, contrive to themselves an idol in the place of God; as also, on the other hand, that man is ignorant of Christ, who is not led by him to the Father, and who does not in him embrace God wholly. In the mean time, it is a memorable passage for proving Christ’s divinity, and the unity of his essence with the Father. For having spoken previously as to the knowledge of God, he immediately applies it to the Son, as well as to the Father, whence it follows, that the Son is God equally with the Father.
(346) “En toutes richesses de certitude d’intelligence ;” — “In all riches of assurance of understanding. ”
(347) See Calvin on the Corinthians, vol. 1, p. 112, and vol. 2, p. 397.
3. In whom are all the treasures. The expression in quo (in whom, or in which) may either have a reference collectively to everything he has said as to the acknowledgment of the mystery, or it may relate simply to what came immediately before, namely, Christ. While there is not much difference between the one or the other, I rather prefer the latter view, and it is the one that is more generally received. The meaning, therefore, is, that all the treasures of wisdom and knowledge are hid in Christ — by which he means, that we are perfect in wisdom if we truly know Christ, so that it is madness to wish to know anything besides Him. For since the Father has manifested himself wholly in Him, that man wishes to be wise apart from God, who is not contented with Christ alone. Should any one choose to interpret it as referring to the mystery, the meaning will be, that all the wisdom of the pious is included in the gospel, by means of which God is revealed to us in his Son.
He says, however, that the treasures are hidden, because they are not seen glittering with great splendor, but do rather, as it were, lie hid under the contemptible abasement and simplicity of the cross. For the preaching of the cross is always foolishness to the world, as we found stated in Corinthians. (1. o 1:18.) I do not reckon that there is any great difference between wisdom and understanding in this passage, for the employment of two different terms serves only to give additional strength, as though he had said, that no knowledge, erudition, learning, wisdom, can be found elsewhere.
4. This I say, that no man may deceive you. As the contrivances of men have (as we shall afterwards see) an appearance of wisdom, the minds of the pious ought to be preoccupied with this persuasion — that the knowledge of Christ is of itself amply sufficient. And, unquestionably, this is the key that can close the door against all base errors. (348) For what is the reason why mankind have involved themselves in so many wicked opinions, in so many idolatries, in so many foolish speculations, but this — that, despising the simplicity of the gospel, they have ventured to aspire higher? All the errors, accordingly, that are in Popery, must be reckoned as proceeding from this ingratitude — that, not resting satisfied with Christ alone, they have given themselves up to strange doctrines.
With propriety, therefore, does the Apostle act in writing to the Hebrews, inasmuch as, when wishing to exhort believers not to allow themselves to be led astray (349) by strange or new doctrines, he first of all makes use of this foundation —
Christ yesterday, and to-day, and for ever. (Heb 13:8.)
By this he means, that those are out of danger who remain in Christ, but that those who are not satisfied with Christ are exposed to all fallacies and deceptions. So Paul here would have every one, that would not be deceived, be fortified by means of this principle — that it is not lawful for a Christian man to know anything except Christ. Everything that will be brought forward after this, let it have ever so imposing an appearance, will, nevertheless, be of no value. In fine, there will be no persuasiveness of speech (350) that can turn aside so much as the breadth of a finger the minds of those that have devoted their understanding to Christ. It is a passage, certainly, that ought to be singularly esteemed. For as he who has taught men to know nothing except Christ, has provided against all wicked doctrines, (351) so there is the same reason why we should at this day destroy the whole of Popery, which, it is manifest, is built on ignorance of Christ.
(348) “Tous erreurs et faussetez;” — “All errors and impostures.”
(349) “Qu’ils ne se laissent point distraire ça et la;” — “That they do not allow themselves to be distracted hither and thither.”
(350) Pithanologia — our author having here in view the Greek term made use of by Paul, πιθανολογία, (persuasive speech.) See Calvin on 1. Corinthians, vol. 1, p. 100; also Plat. Theaet. 163, A. — Ed.
(351) “Toutes fausses et meschantes doctrines;” — “All false and wicked doctrines.”
5. For though I am absent in body. Lest any one should object that the admonition was unseasonable, as coming from a place so remote, he says, that his affection towards them made him be present with them in spirit, and judge of what is expedient for them, as though he were present. By praising, also, their present condition, he admonishes them not to fall back from it, or turn aside.
Rejoicing, says he, And seeing, that is — “Because I see. ” For and means for, as is customary among the Latins and Greeks. “Go on as you have begun, for I know that hitherto you have pursued the right course, inasmuch as distance of place does not prevent me from beholding you with the eyes of the mind.”
Order and steadfastness. He mentions two things, in which the perfection of the Church consists — order among themselves, and faith in Christ. By the term order, he means — agreement, no less than duly regulated morals, and entire discipline. He commends their faith, in respect of its constancy and steadfastness, meaning that it is an empty shadow of faith, when the mind wavers and vacillates between different opinions. (352)
(352) “Quand l’esprit est en branle, maintenant d’vne opinion, maintenant d’autre;” — “When the mind is in suspense, now of one opinion, then of another.”
6. As ye have received. To commendation he adds exhortation, in which he teaches them that their having once received Christ will be of no advantage to them, unless they remain in him. Farther, as the false apostles held forth Christ’s name with a view to deceive, he obviates this danger twice, by exhorting them to go on as they had been taught, and as they had received Christ. For in these words he admonishes them, that they must adhere to the doctrine which they had embraced, as delivered to them by Epaphras, with so much constancy, as to be on their guard against every other doctrine and faith, in accordance with what Isaiah said,
This is the way, walk ye in it. (Isa 30:21.)
And, unquestionbly, we must act in such a manner, that the truth of the gospel, after it has been manifested to us, may be to us as a brazen wall (353) for keeping back all impostures. (354)
Now he intimates by three metaphors what steadfastness of faith he requires from them. The first is in the word walk. For he compares the pure doctrine of the gospel, as they had learned it, to a way that is sure, so that if any one will but keep it he will be beyond all danger of mistake. He exhorts them, accordingly, if they would not go astray, not to turn aside from the course on which they have entered.
The second is taken from trees. For as a tree that has struck its roots deep has a sufficiency of support for withstanding all the assaults of winds and storms, so, if any one is deeply and thoroughly fixed in Christ, as in a firm root, it will not be possible for him to be thrown down from his proper position by any machinations of Satan. On the other hand, if any one has not fixed his roots in Christ, (355) he will easily be
carried about with every wind of doctrine, (Eph 4:14,)
just as a tree that is not supported by any root. (356)
The third metaphor is that of a foundation, for a house that is not supported by a foundation quickly falls to ruins. The case is the same with those who lean on any other foundation than Christ, or at least are not securely founded on him, but have the building of their faith suspended, as it were, in the air, in consequence of their weakness and levity.
These two things are to be observed in the Apostle’s words — that the stability of those who rely upon Christ is immovable, and their course is not at all wavering, or liable to error, (and this is an admirable commendation of faith from its effect;) and, secondly, that we must make progress in Christ aye and until we have taken deep root in him. From this we may readily gather, that those who do not know Christ only wander into bypaths, and are tossed about in disquietude.
(353) Murus aheneus . Our author has probably in his eye the celebrated sentiment of Horace — “Hic murus aheneus esto — nil conscire sibi;” — “Let this be the brazen wall — to be conscious to one’s self of no crime.” — (Hor. Ep. I. 1:60, 61.) See also Hor. Od. III. 3, 65. — Ed.
(354) “Toutes fallaces et astutes;” — “All fallacies and wiles.”
(355) “Si quelque vn n’ha la racine de son cœur plantee et fichee en Christ;” — “If any one has not the root of his heart planted and fixed in Christ.”
(356) “Que n’ha point les racines profondes;” — “That has not deep roots.”
7. And confirmed in the faith. He now repeats without a figure the same thing that he had expressed by metaphors, — that the prosecution of the way, the support of the root, and of the foundation, is firmness and steadfastness of faith. And observe, that this argument is set before them in consequence of their having been well instructed, in order that they may safely and confidently secure their footing in the faith with which they had been made acquainted.
Abounding. He would not have them simply remain immovable, but would have them grow every day more and more. When he adds, with thanksgiving, he would have them always keep in mind from what source faith itself proceeds, that they may not be puffed up with presumption, but may rather with fear repose themselves in the gift of God. And, unquestionably, ingratitude is very frequently the reason why we are deprived of the light of the gospel, as well as of other divine favors.
8. Beware lest any one plunder you. He again instructs them as to the poison, which the antidote presented by him should be made use of to counteract. For although this, as we have stated, is a common remedy against all the impostures of the devil, (359) it had, nevertheless, at that time a peculiar advantage among the Colossians, to which it required to be applied. Beware, says he, lest any one plunder you. He makes use of a very appropriate term, for he alludes to plunderers, who, when they cannot carry off the flock by violence, drive away some of the cattle fraudulently. Thus he makes Christ’s Church a sheep-fold, and the pure doctrine of the gospel the enclosures of the fold. He intimates, accordingly, that we who are the sheep of Christ repose in safety when we hold the unity of the faith, while, on the other hand, he likens the false apostles to plunderers that carry us away from the folds. Would you then be reckoned as belonging to Christ’s flock? Would you remain in his folds? Do not deviate a nail’s breadth from purity of doctrine. For unquestionably Christ will act the part of the good Shepherd by protecting us if we but hear his voice, and reject those of strangers. In short, the tenth chapter of John is the exposition of the passage before us. [Joh 10:0 ]
Through philosophy. As many have mistakingly imagined that philosophy is here condemned by Paul, we must point out what he means by this term. Now, in my opinion, he means everything that men contrive of themselves when wishing to be wise through means of their own understanding, and that not without a specious pretext of reason, so as to have a plausible appearance. For there is no difficulty in rejecting those contrivances of men which have nothing to set them off, (360) but in rejecting those that captivate men’s minds by a false conceit of wisdom. Or should any one prefer to have it expressed in one word, philosophy is nothing else than a persuasive speech, which insinuates itself into the minds of men by elegant and plausible arguments. Of such a nature, I acknowledge, will all the subtleties of philosophers be, if they are inclined to add anything of their own to the pure word of God. Hence philosophy will be nothing else than a corruption of spiritual doctrine, if it is mixed up with Christ. Let us, however, bear in mind, that under the term philosophy Paul has merely condemned all spurious doctrines which come forth from man’s head, whatever appearance of reason they may have. What immediately follows, as to vain deceit, I explain thus; “Beware of philosophy, which is nothing else than vain deceit, ” so that this is added by way of apposition. (361)
According to the tradition of men. He points out more precisely what kind of philosophy he reproves, and at the same time convicts it of vanity on a twofold account — because it is not according to Christ, but according to the inclinations of men; (362) and because it consists in the elements of the world. Observe, however, that he places Christ in opposition to the elements of the world, equally as to the tradition of men, by which he intimates, that whatever is hatched in man’s brain is not in accordance with Christ, who has been appointed us by the Father as our sole Teacher, that he might retain us in the simplicity of his gospel. Now, that is corrupted by even a small portion of the leaven of human traditions. He intimates also, that all doctrines are foreign to Christ that make the worship of God, which we know to be spiritual, according to Christ’s rule, to consist in the elements of the world, (363) and also such as fetter the minds of men by such trifles and frivolities, while Christ calls us directly to himself.
But what is meant by the phrase — elements of the world ? (364) There can be no doubt that it means ceremonies. For he immediately afterwards adduces one instance by way of example — circumcision. The reason why he calls them by such a name is usually explained in two ways. Some think that it is a metaphor, so that the elements are the rudiments of children, which do not lead forward to mature doctrine. Others take it in its proper signification, as denoting things that are outward and are liable to corruption, which avail nothing for the kingdom of God. The former exposition I rather approve of, as also in Gal 4:3
(359) Our Author evidently refers to what he had said as to the advantage to be derived from steadfastness in the faith. See p. 178. — Ed.
(360) “Quand elles n’ont ni monstre ni couleur;” — “When they have neither show nor appearance.”
(361) See p. 148, n. 2.
(362) “Selon les ordonnances et plaisirs des hommes;” — “According to the appointments and inclinations of men.”
(363) “Es choses visibles de ce monde;” — “In the visible things of this world.”
(364) “Rudimens, ou elemens du monde;” — “Rudiments, or elements of the world.”
9. For in him dwelleth. Here we have the reason why those elements of the world, which are taught by men, do not accord with Christ — because they are additions for supplying a deficiency, as they speak. Now in Christ there is a perfection, to which nothing can be added. Hence everything that mankind of themselves mix up, is at variance with Christ’s nature, because it charges him with imperfection. This argument of itself will suffice for setting aside all the contrivances of Papists. For to what purpose do they tend, (365) but to perfect what was commenced by Christ? (366) Now this outrage upon Christ (367) is not by any means to be endured. They allege, it is true, that they add nothing to Christ, inasmuch as the things that they have appended to the gospel are, as it were, a part of Christianity, but they do not effect an escape by a cavil of this kind. For Paul does not speak of an imaginary Christ, but of a Christ preached, (368) who has revealed himself by express doctrine.
Further, when he says that the fullness of the Godhead dwells in Christ, he means simply, that God is wholly found in him, so that he who is not contented with Christ alone, desires something better and more excellent than God. The sum is this, that God has manifested himself to us fully and perfectly in Christ.
Interpreters explain in different ways the adverb bodily. For my part, I have no doubt that it is employed — not in a strict sense — as meaning substantially. (369) For he places this manifestation of God, which we have in Christ, to all others that have ever been made. For God has often manifested himself to men, but it has been only in part. In Christ, on the other hand, he communicates himself to us wholly. He has also manifested himself to us otherwise, but it is in figures, or by power and grace. In Christ, on the other hand, he has appeared to us essentially. Thus the statement of John holds good:
He that hath the Son, hath the Father also. (1. o 2:23.)
For those who possess Christ have God truly present, and enjoy Him wholly.
(365) “Toutes leurs inuentions;” — “All their inventions.”
(366) “Ce que Christ a commencé seulement;” — “What Christ has only commenced.”
(367) “Vn tel outrage fait au Fils de Dieu;” — “Such an outrage committed upon the Son of God.”
(368) “D’vn vray Christ;” — “Of a true Christ.”
(369) “Σωματικῶς signifies truly, really, in opposition to typically, figuratively. There was a symbol of the Divine presence in the Hebrew tabernacle, and in the Jewish temple; but in the body of Christ the Deity, with all its plenitude of attributes, dwelt really and substantially, for so the word σωματικῶς means.” — Dr. A. Clarke. — Ed.
10. And ye are complete in him. He adds, that this perfect essence of Deity, which is in Christ, is profitable to us in this respect, that we are also perfect in him. “As to God’s dwelling wholly in Christ, it is in order that we, having obtained him, may posses in him an entire perfection.” Those, therefore, who do not rest satisfied with Christ alone, do injury to God in two ways, for besides detracting from the glory of God, by desiring something above his perfection, they are also ungrateful, inasmuch as they seek elsewhere what they already have in Christ. Paul, however, does not mean that the perfection of Christ is transfused into us, but that there are in him resources from which we may be filled, that nothing may be wanting to us.
Who is the head. He has introduced this clause again on account of the angels, meaning that the angels, also, will be ours, if we have Christ. But of this afterwards. In the mean time, we must observe this, that we are hemmed in, above and below, with railings, (370) that our faith may not deviate even to the slightest extent from Christ.
(370) See Calvin on the Corinthians, vol. 1, p. 474, n. 2.
11. In whom ye also are circumcised. From this it appears, that he has a controversy with the false apostles, who mixed the law with the gospel, and by that means made Christ have, as it were, two faces. He specifies, however, one instance by way of example. He proves that the circumcision of Moses is not merely unnecessary, but is opposed to Christ, because it destroys the spiritual circumcision of Christ. For circumcision was given to the Fathers that it might be the figure of a thing that was absent: those, therefore, who retain that figure after Christ’s advent, deny the accomplishment of what it prefigures. Let us, therefore, bear in mind that outward circumcision is here compared with spiritual, just as a figure with the reality. The figure is of a thing that is absent: hence it puts away the presence of the reality. What Paul contends for is this — that, inasmuch as what was shadowed forth by a circumcision made with hands, has been completed in Christ, there is now no fruit or advantage from it. (371) Hence he says, that the circumcision which is made in the heart is the circumcision of Christ, and that, on this account, that which is outward is not now required, because, where the reality exists, that shadowy emblem vanishes, (372) inasmuch as it has no place except in the absence of the reality.
By the putting off of the body. He employs the term body, by an elegant metaphor, to denote a mass, made up of all vices. For as we are encompassed by our bodies, so we are surrounded on all sides by an accumulation of vices. And as the body is composed of various members, each of which has its own actings and offices, so from that accumulation of corruption all sins take their rise as members of the entire body. There is a similar manner of expression in Rom 6:13.
He takes the term flesh, as he is wont, to denote corrupt nature. The body of the sins of the flesh, therefore, is the old man with his deeds; only, there is a difference in the manner of expression, for here he expresses more properly the mass of vices which proceed from corrupt nature. He says that we obtain this (373) through Christ, so that unquestionably an entire regeneration is his benefit. It is he that circumcises the foreskin of our heart, or, in other words, mortifies all the lusts of the flesh, not with the hand, but by his Spirit. Hence there is in him the reality of the figure.
(371) “Maintenant le fruit et l’vsage d’icelle est aneanti;” — “The fruit and advantage of it are now made void.”
(372) “Le signe qui la figuroit s’esuanouit comme vn ombre;” — “The sign which prefigured it vanishes like a shadow.”
(373) “Ce despouillement;” — “This divesture.”
12. Buried with him, in baptism. He explains still more clearly the manner of spiritual circumcision — because, being buried with Christ, we are partakers of his death. He expressly declares that we obtain this by means of baptism, that it may be the more clearly apparent that there is no advantage from circumcision under the reign of Christ. For some one might otherwise object: “Why do you abolish circumcision on this pretext — that its accomplishment is in Christ? Was not Abraham, also, circumcised spiritually, and yet this did not hinder the adding of the sign to the reality? Outward circumcision, therefore, is not superfluous, although that which is inward is conferred by Christ.” Paul anticipates an objection of this kind, by making mention of baptism. Christ, says he, accomplishes in us spiritual circumcision, not through means of that ancient sign, which was in force under Moses, but by baptism. Baptism, therefore, is a sign of the thing that is presented to us, which while absent was prefigured by circumcision. The argument is taken from the economy (374) which God has appointed; for those who retain circumcision contrive a mode of dispensation different from that which God has appointed.
When he says that we are buried with Christ, this means more than that we are crucified with him; for burial expresses a continued process of mortification. When he says, that this is done through means of baptism, as he says also in Rom 6:4, he speaks in his usual manner, ascribing efficacy to the sacrament, that it may not fruitlessly signify what does not exist. (375) By baptism, therefore, we are buried with Christ, because Christ does at the same time accomplish efficaciously that mortification, which he there represents, that the reality may be conjoined with the sign.
In which also ye are risen. He magnifies the grace which we obtain in Christ, as being greatly superior to circumcision. “We are not only,” says he, “ingrafted into Christ’s death, but we also rise to newness of life:” hence the more injury is done to Christ by those who endeavor to bring us back to circumcision. He adds, by faith, for unquestionably it is by it that we receive what is presented to us in baptism. But what faith ? That of his efficacy or operation, by which he means, that faith is founded upon the power of God. As, however, faith does not wander in a confused and undefined contemplation, as they speak, of divine power, he intimates what efficacy it ought to have in view — that by which God raised Christ from the dead. He takes this, however, for granted, that, inasmuch as it is impossible that believers should be severed from their head, the same power of God, which shewed itself in Christ, is diffused among them all in common.
(374) “Du gouuernement et dispensation que Dieu a ordonné en son Eglise;” — “From the government and dispensation which God has appointed in his Church.”
(375) “Afin que la, signification ne soit vaine, comme d’vne chose qui n’est point;” — “That the signification may not be vain, as of a thing that is not.”
13. And you, when ye were dead. He admonishes the Colossians to recognize, what he had treated of in a general way, as applicable to themselves, which is by far the most effectual way of teaching. Farther, as they were Gentiles when they were converted to Christ, he takes occasion from this to shew them how absurd it is to pass over from Christ to the ceremonies of Moses. Ye were, says he, dead in Uncircumcision. This term, however, may be understood either in its proper signification, or figuratively. If you understand it in its proper sense, the meaning will be, “Uncircumcision is the badge of alienation from God; for where the covenant of grace is not, there is pollution, (376) and, consequently, curse and ruin. But God has called you to himself from uncircumcision, and, therefore, from death.” (377) In this way he would not represent uncircumcision as the cause of death, but as a token that they were estranged from God. We know, however, that men cannot live otherwise than by cleaving to their God, who alone is their life. Hence it follows, that all wicked persons, however they may seem to themselves to be in the highest degree lively and flourishing, are, nevertheless, spiritually dead. In this manner this passage will correspond with Eph 2:11, where it is said,
Remember that, in time past, when ye were Gentiles, and called uncircumcision, by that circumcision which is made with hands in the flesh, ye were at that time without Christ, alienated from the commonwealth of Israel, and strangers to the promises.
Taking it metaphorically, there would, indeed, be an allusion to natural uncircumcision, but at the same time Paul would here be speaking of the obstinacy of the human heart, in opposition to God, and of a nature that is defiled by corrupt affections. I rather prefer the former exposition, because it corresponds better with the context; for Paul declares that uncircumcision was no hinderance in the way of their becoming partakers of Christ’s life. Hence it follows, that circumcision derogated from the grace of God, which they had already obtained.
As to his ascribing death to uncircumcision, this is not as though it were the cause of it, but as being the badge of it, as also in that other passage in the Epistle to the Ephesians, which we have quoted. It is also customary in Scripture to denote deprivation of the reality by deprivation of the sign, as in Gen 3:22, —
Lest peradventure Adam eat of the fruit of life, and live.
For the tree did not confer life, but its being taken away was a sign of death. (378) Paul has in this place briefly expressed both. He says that these were dead in sins: this is the cause, for our sins alienate us from God. He adds, in the uncircumcision of your flesh. This was outward pollution, an evidence of spiritual death.
By forgiving you. God does not quicken us by the mere remission of sins, but he makes mention here of this particularly, because that free reconciliation with God, which overthrows the righteousness of works, is especially connected with the point in hand, where he treats of abrogated ceremonies, as he discourses of more at large in the Epistle to the Galatians. For the false apostles, by establishing ceremonies, bound them with a halter, from which Christ has set them free.
(376) “Là il n’y a que souillure et ordure;” — “There, there is nothing but filth and pollution.”
(377) “Il vous a donc retirez de la mort;” — “He has, therefore, drawn you back from death.”
(378) See Calvin on Genesis, vol. 1, p. 184.
14. Having blotted out the hand-writing which was against us. He now contends with the false apostles in close combat. For this was the main point in question, — whether the observance of ceremonies was necessary under the reign of Christ? Now Paul contends that ceremonies have been abolished, and to prove this he compares them to a hand-writing, by which God holds us as it were bound, that we may not be able to deny our guilt. He now says, that we have been freed from condemnation, in such a manner, that even the hand-writing is blotted out, that no remembrance of it might remain. For we know that as to debts the obligation is still in force, so long as thehand-writing remains; and that, on the other hand, by the erasing, or tearing of the handwriting, the debtor is set free. Hence it follows, that all those who still urge the observance of ceremonies, detract from the grace of Christ, as though absolution were not procured for us through him; for they restore to the hand-writing its freshness, so as to hold us still under obligation.
This, therefore, is a truly theological reason for proving the abrogation of ceremonies, because, if Christ has fully redeemed us from condemnation, he must have also effaced the remembrance of the obligation, that consciences may be pacified and tranquil in the sight of God, for these two things are conjoined. While interpreters explain this passage in various ways, there is not one of them that satisfies me. Some think that Paul speaks simply of the moral law, but there is no ground for this. For Paul is accustomed to give the name of ordinances to that department which consists in ceremonies, as he does in the Epistle to the Ephesians, (Eph 2:15,) and as we shall find he does shortly afterwards. More especially, the passage in Ephesians shews clearly, that Paul is here speaking of ceremonies.
Others, therefore, do better, in restricting it to ceremonies, but they, too, err in this respect, that they do not add the reason why it is called hand-writing, or rather they assign a reason different from the true one, and they do not in a proper manner apply this similitude to the context. Now, the reason is, that all the ceremonies of Moses had in them some acknowledgment of guilt, which bound those that observed them with a firmer tie, as it were, in the view of God’s judgment. For example, what else were washings than an evidence of pollution? Whenever any victim was sacrificed, did not the people that stood by behold in it a representation of his death? For when persons substituted in their place an innocent animal, they confessed that they were themselves deserving of that death. In fine, in proportion as there were ceremonies belonging to it, just so many exhibitions were there of human guilt, and hand-writings of obligation.
Should any one object that they were sacraments of the grace of God, as Baptism and the Eucharist are to us at this day, the answer is easy. For there are two things to be considered in the ancient ceremonies — that they were suited to the time, and that they led men forward to the kingdom of Christ. Whatever was done at that time shewed in itself nothing but obligation. Grace was in a manner suspended until the advent of Christ — not that the Fathers were excluded from it, but they had not a present manifestation of it in their ceremonies. For they saw nothing in the sacrifices but the blood of beasts, and in their washings nothing but water. Hence, as to present view, condemnation remained; nay more, the ceremonies themselves sealed the condemnation. The Apostle speaks, also, in this manner in the whole of his Epistle to the Hebrews, because he places Christ in direct opposition to ceremonies. But how is it now? The Son of God has not only by his death delivered us from the condemnation of death, but in order that absolution might be made more certain, he abrogated those ceremonies, that no remembrance of obligation might remain. This is full liberty — that Christ has by his blood not only blotted out our sins, but every hand-writing which might declare us to be exposed to the judgment of God. Erasmus in his version has involved in confusion the thread of Paul’s discourse, by rendering it thus — “which was contrary to us by ordinances.” Retain, therefore, the rendering which I have given, as being the true and genuine one.
Took it out of the way, fastening it to his cross. He shews the manner in which Christ has effaced the hand-writing; for as he fastened to the cross our curse, our sins, and also the punishment that was due to us, so he has also fastened to it that bondage of the law, and everything that tends to bind consciences. For, on his being fastened to the cross, he took all things to himself, and even bound them upon him, that they might have no more power over us.
15. Spoiling principalities. There is no doubt that he means devils, whom Scripture represents as acting the part of accusing us before God. Paul, however, says that they are disarmed, so that they cannot bring forward anything against us, the attestation of our guilt being itself destroyed. Now, he expressly adds this with the view of shewing, that the victory of Christ, which he has procured for himself and us over Satan, is disfigured by the false apostles, and that we are deprived of the fruit of it when they restore the ancient ceremonies. For if our liberty is the spoil which Christ has rescued from the devil, what do others, who would bring us back into bondage, but restore to Satan the spoils of which he had been stript bare?
Triumphing over them in it. The expression in the Greek allows, it is true, of our reading — in himself; nay more, the greater part of the manuscripts have ἐν αὑτῳ with an aspirate. The connection of the passage, however, imperatively requires that we read it otherwise; for what would be meagre as applied to Christ, suits admirably as applied to the cross. For as he had previously compared the cross to a signal trophy or show of triumph, in which Christ led about his enemies, so he now also compares it to a triumphal car, in which he shewed himself conspicuously to view. (379) For although in the cross there is nothing but curse, it was, nevertheless, swallowed up by the power of God in such a way, that it (380) has put on, as it were, a new nature. For there is no tribunal so magnificent, no throne so stately, no show of triumph so distinguished, no chariot so elevated, (381) as is the gibbet on which Christ has subdued death and the devil, the prince of death; nay more, has utterly trodden them under his feet.
(379) “En grande magnificence;” — “In great magnificence.”
(380) “La croix;” — “The cross.”
(381) “Tant eminent et honorable;” — “So lofty and honourable.”
16. Let no one therefore judge you. What he had previously said of circumcision he now extends to the difference of meats and days. For circumcision was the first introduction to the observance of the law, other things (384) followed afterwards. To judge means here, to hold one to be guilty of a crime, or to impose a scruple of conscience, so that we are no longer free. He says, therefore, that it is not in the power of men to make us subject to the observance of rites which Christ has by his death abolished, and exempts us from their yoke, that we may not allow ourselves to be fettered by the laws which they have imposed. He tacitly, however, places Christ in contrast with all mankind, lest any one should extol himself so daringly as to attempt to take away what he has given him.
In respect of a festival-day. Some understand τὸ μέρος to mean participation. Chrysostom, accordingly, thinks that he used the term part, because they did not observe all festival days, nor did they even keep holidays strictly, in accordance with the appointment of the law. This, however, is but a poor interpretation. (385) Consider whether it may not be taken to mean separation, for those that make a distinction of days, separate, as it were, one from another. Such a mode of partition was suitable for the Jews, that they might celebrate religiously (386) the days that were appointed, by separating them from others. Among Christians, however, such a division has ceased.
But some one will say, “We still keep up some observance of days.” I answer, that we do not by any means observe days, as though there were any sacredness in holidays, or as though it were not lawful to labor upon them, but that respect is paid to government and order — not to days. And this is what he immediately adds.
(384) “Les autres ceremonies;” — “Other rites.”
(385) “Mats c’est vne conjecture bien maigre;” — “But this is a very slender conjecture.”
(386) “Estroittement;” — “Strictly.”
17. Which are a shadow of things to come. The reason why he frees Christians from the observance of them is, that they were shadows at a time when Christ was still, in a manner, absent. For he contrasts shadows with revelation, and absence with manifestation. Those, therefore, who still adhere to those shadows, act like one who should judge of a man’s appearance from his shadow, while in the mean time he had himself personally before his eyes. For Christ is now manifested to us, and hence we enjoy him as being present. The body, says he, is of Christ, that is, IN Christ. For the substance of those things which the ceremonies anciently prefigured is now presented before our eyes in Christ, inasmuch as he contains in himself everything that they marked out as future. Hence, the man that calls back the ceremonies into use, either buries the manifestation of Christ, or robs Christ of his excellence, and makes him in a manner void. (387) Accordingly, should any one of mortals assume to himself in this matter the office of judge, let us not submit to him, inasmuch as Christ, the only competent Judge, sets us free. For when he says, Let no man judge you, he does not address the false apostles, but prohibits the Colossians from yielding their neck to unreasonable requirements. To abstain, it is true, from swine’s flesh, is in itself harmless, but the binding to do it is pernicious, because it makes void the grace of Christ.
Should any one ask, “What view, then, is to be taken of our sacraments? Do they not also represent Christ to us as absent?” I answer, that they differ widely from the ancient ceremonies. For as painters do not in the first draught bring out a likeness in vivid colors, and (εἰκονικῶς) expressively, but in the first instance draw rude and obscure lines with charcoal, so the representation of Christ under the law was unpolished, and was, as it were, a first sketch, but in our sacraments it is seen drawn out to the life. Paul, however, had something farther in view, for he contrasts the bare aspect of the shadow with the solidity of the body, and admonishes them, that it is the part of a madman to take hold of empty shadows, when it is in his power to handle the solid substance. Farther, while our sacraments represent Christ as absent as to view and distance of place, it is in such a manner as to testify that he has been once manifested, and they now also present him to us to be enjoyed. They are not, therefore, bare shadows, but on the contrary symbols (388) of Christ’s presence, for they contain that Yea and Amen of all the promises of God, (2. o 1:20,) which has been once manifested to us in Christ.
(387) “Inutile et du tout vuide;” — “Useless and altogether void.”
(388) “Signes et tesmoignages;” — “Signs and evidences.”
18. Let no one take from you the palm. (389) He alludes to runners, or wrestlers, to whom the palm was assigned, on condition of their not giving way in the middle of the course, or after the contest had been commenced. He admonishes them, therefore, that the false apostles aimed at nothing else than to snatch away from them the palm, inasmuch as they draw them aside from the rectitude of their course. Hence it follows that they must be shunned as the most injurious pests. The passage is also carefully to be marked as intimating, that all those who draw us aside from the simplicity of Christ cheat us out of the prize of our high calling. (Phi 3:14.)
Desirous in humility. Something must be understood; hence I have, inserted in the text id facere , (to do it.) For he points out the kind of danger which they required to guard against. All are desirous to defraud you of the palm, who, under the pretext of humility, recommend to you the worship of angels. For their object is, that you may wander out of the way, leaving the one object of aim. I read humility and worship of angels conjointly, for the one follows the other, just as at this day the Papists make use of the same pretext when philosophizing as to the worship of saints. For they reason on the ground of man’s abasement, (390) that we must, therefore, seek for mediators to help us. But for this very reason has Christ humbled himself — that we might directly betake ourselves to him, however miserable sinners we may be.
I am aware that the worship of angels is by many interpreted otherwise, as meaning such as has been delivered to men by angels; for the Devil has always endeavored to set off his impostures under this title. The Pope at this day boasts, that all the trifles with which he has adulterated the pure worship of God are revelations. In like manner the Theurgians (391) of old alleged that all the superstitions that they contrived were delivered over to them by angels, as if from hand to hand. (392) They, accordingly, think that Paul here condemns all fanciful kinds of worship that are falsely set forth under the authority of angels. (393) But, in my opinion, he rather condemns the contrivance as to the worshipping of angels. It is on this account that he has so carefully applied himself to this in the very commencement of the Epistle, to bring angels under subjection, lest they should obscure the splendor of Christ. (394) In fine, as he had in the first chapter prepared the way for abolishing the ceremonies, so he had also for the removal of all other hinderances which draw us away from Christ alone. (395) In this class is the worship of angels
Superstitious persons have from the beginning worshipped angels, (396) that through means of them there might be free access to God. The Platonists infected the Christian Church also with this error. For although Augustine sharply inveighs against them in his tenth book “On the City of God,” and condemns at great length all their disputations as to the worship of angels, we see nevertheless what has happened. Should any one compare the writings of Plato with Popish theology, he will find that they have drawn wholly from Plato their prattling as to the worship of angels. The sum is this, that we must honor angels, whom Plato calls demons, χάριν τὢς εὐφήμου διαπορείας (for the sake of their auspicious intercession.) (397) He brings forward this sentiment in Epinomis, and he confirms it in Cratylus, (398) and many other passages. In what respect do the Papists differ at all from this? “But, ” it will be said, “they do not deny that the Son of God is Mediator.” Neither did those with whom Paul contends; but as they imagined that God must be approached by the assistance of the angels, and that, consequently, some worship must be rendered to them, so they placed angels in the seat of Christ, and honored them with Christ’s office. Let us know, then, that Paul here condemns all kinds of worship of human contrivance, which are rendered either to angels or to the dead, as though they were mediators, rendering assistance after Christ, or along with Christ. (399) For just so far do we recede from Christ, when we transfer the smallest part of what belongs to him to any others, whether they be angels or men.
Intruding into those things which he hath not seen. The verb ἐμβατεύειν, the participle of which Paul here makes use of, has various significations. The rendering which Erasmus, after Jerome, has given to it, walking proudly, would not suit ill, were there an example of such a signification in any author of sufficient note. For we see every day with how much confidence and pride rash persons pronounce an opinion as to things unknown. Nay, even in the very subject of which Paul treats, there is a remarkable illustration. For when the Sorbonnic divines put forth their trifles (400) respecting the intercession of saints or angels, they declare, (401) as though it were from an oracle, (402) that the dead (403) know and behold our necessities, inasmuch as they see all things in the reflex light of God. (404) And yet, what is less certain? Nay more, what is more obscure and doubtful? But such, truly, is their magisterial freedom, that they fearlessly and daringly assert what is not only not known by them, but cannot be known by men.
This meaning, therefore, would be suitable, if that signification of the term were usual. It is, however, among the Greeks taken simply as meaning to walk. It also sometimes means to inquire. Should any one choose to understand it thus in this passage, Paul will, in that case, reprove a foolish curiosity in the investigation of things that are obscure, and such as are even hid from our view and transcend it. (405) It appears to me, however, that I have caught Paul’s meaning, and have rendered it faithfully in this manner — intruding into those things which he hath not seen. For that is the common signification of the word ἐμβατεύειν — to enter upon an inheritance, (406) or to take possession, or to set foot anywhere. Accordingly, Budaeus renders this passage thus: — “Setting foot upon, or entering on the possession of those things which he has not seen.” I have followed his authority, but have selected a more suitable term. For such persons in reality break through and intrude into secret things, (407) of which God would have no discovery as yet made to us. The passage ought to be carefully observed, for the purpose of reproving the rashness (408) of those who inquire farther than is allowable.
Puffed up in vain by a fleshly mind. He employs the expression fleshly mind to denote the perspicuity of the human intellect, however great it may be. For he places it in contrast with that spiritual wisdom which is revealed to us from heaven in accordance with that statement —
Flesh and blood hath not revealed it unto thee.
(Mat 16:17.)
Whoever; therefore, depends upon his own reason, inasmuch as the acuteness of the flesh is wholly at work in him, (409) Paul declares him to be puffed up in vain. And truly all the wisdom that men have from themselves is mere wind: hence there is nothing solid except in the word of God and the illumination of the Spirit. And observe, that those are said to be puffed up who insinuate themselves (410) under a show of humility. For it happens, as Augustine elegantly writes to Paulinus, by wonderful means, as to the soul of man, that it is more puffed up from a false humility than if it were openly proud.
(389) “The Latin, ‘seducat,’ correctly gives the intention of καταβραβευέτω which signifies, to cause a competitor to lose his prize, by drawing him aside from the goal, (seorsim ducendo, or seducendo.)” — Penn. — Ed.
(390) “Car ayans proposé l’indignite de l’homme, et presché d’humilite, de là ils concluent;” — “For having set forth man’s unworthiness, and having preached of humility, they conclude from this.”
(391) The Theurgians were the followers of Ammonius Saccas, who prescribed an austere discipline with the view of “refining,” as he pretended, “that faculty of the mind which receives the images of things, so as to render it capable of perceiving the demons, and of performing many marvellous things by their assistance.” See Mosheim’s, Ecclesiastical History, vol. 1, p. 174. — Ed.
(392) Per manus , (from one hand to another.) The reader will find the same proverbial expression made use of by Calvin on the Corinthians, vol. 1, pp. 150, 373, and vol. 2, p. 9. — Ed.
(393) “Lesquelles on fait receuoir au poure monde sous la fausse couuerture de l’authorite des anges;” — “Which they make the world receive under the false pretext of the authority of angels.”
(394) “La splendeur de la maieste de Christ;” — “The splendor of Christ’s majesty.”
(395) “De seul vray but, qui est Christ;” — “From the only true aim, which is Christ.”
(396) See Calvin’S Institutes, vol. 1, p. 200.
(397) “A cause de l’heureuse intercession qu’ils font pour les hommes;” — “On account of the blessed intercession which they make for men.”
(398) See Calvin’S Institutes, vol. 1, p. 202.
(399) “Comme s’ils estoyent mediateurs ou auec Christ, ou en second lieu apres Christ, pour suppleer ce qui defaut de son costé “ — “As if they were mediators either with Christ, or in the second place after Christ, to supply what is wanting on his part.”
(400) “Mettent en auant leurs mensonges;” — “Bring forward their false hoods.”
(401) “Ils prononcent et determinent comme par arrest;” — “They declare and determine as if by decree.”
(402) “Perinde atque ex tripode,” (just as though it were from the tripod.) Our author manifestly alludes to the three-footed stool on which the Priestess of Apollo at Delphi sat, while giving forth oracular responses. — Ed.
(404) “En la reuerberation de la lumiere de Dieu;” — “In the reflection of the light of God.”
(405) “Et surmontent toute nostre capacite;” — “And exceed all our capacity.”
(406) Thus ἐμβατεύειν εἰς τὴν οὐσίαν is made use of by Demosthenes, as meaning — “to come in to the property.” — See Dem. 1086. 19. — Ed.
(407) “Es choses secretes et cachees;” — “Into things secret and hidden.”
(408) “La role outrecuidance;” — “The foolish presumption.”
(409) “Pource qu’il n’est gouuerné que par la subtilite charnelle et naturelle;” — “Because he is regulated exclusively by carnal and natural acuteness.”
(410) “En la grace des hommes;” — “Into the favor of men.
19. Not holding the Head. He condemns in the use of one word whatever does not bear a relation to Christ. He also confirms his statement on the ground that all things flow from him, and depend upon him. Hence, should any one call us anywhere else than to Christ, though in other respects he were big with heaven and earth, he is empty and full of wind: let us, therefore, without concern, bid him farewell. Observe, however, of whom he is speaking, namely, of those who did not openly reject or deny Christ, but, not accurately understanding his office and power, by seeking out other helps and means of salvation, (as they commonly speak,) were not firmly rooted in him.
From whom the whole body by joints. He simply means this, that the Church does not stand otherwise than in the event of all things being furnished to her by Christ, the Head, and, accordingly, that her entire safety (411) consists in him. The body, it is true, has its nerves, its joints, and ligaments, but all these things derive their vigor solely from the Head, so that the whole binding of them together is from that source. What, then, must be done? The constitution of the body will be in a right state, if simply the Head, which furnishes the several members with everything that they have, is allowed, without any hinderance, to have the pre-eminence. This Paul speaks of as the increase of God, by which he means that it is not every increase that is approved by God, but only that which has a relation to the Head. For we see that the kingdom of the Pope is not merely tall and large, but swells out into a monstrous size. As, however, we do not there see what Paul here requires in the Church, what shall we say, but that it is a humpbacked body, and a confused mass that will fall to pieces of itself.
(411) “Toute la perfection de son estre;” — “The entire perfection of her being.”
20. If ye are dead. He had previously said, that the ordinances were fastened to the cross of Christ. (Col 2:14.) He now employs another figure of speech — that we are dead to them, as he teaches us elsewhere, that we are dead to the law, and the law, on the other hand, to us. (Gal 2:19.) The term death means abrogation, (416) but it is more expressive and more emphatic, (καὶ ἐμφατικώτερον.) He says, therefore, that the Colossians, have nothing to do with ordinances. Why? Because they have died with Christ to ordinances; that is, after they died with Christ by regeneration, they were, through his kindness, set free from ordinances, that they may not belong to them any more. Hence he concludes that they are by no means bound by the ordinances, which the false apostles endeavored to impose upon them.
(416) “Et abolissement;” — “And abolishment.”
21. Eat not, taste not. Hitherto this has been rendered — Handle not, but as another word immediately follows, which signifies the same thing, every one sees how cold and absurd were such a repetition. Farther, the verb ἅπτεσθαι is employed by the Greeks, among its other significations, in the sense of eating, (417) in accordance with the rendering that I have given. Plutarch makes use of it in the life of Caesar, when he relates that his soldiers, in destitution of all things, ate animals which they had not been accustomed previously to use as food. (418) And this arrangement is both in other respects natural and is also most in accordance with the connection of the passage; for Paul points out, (μιμητικῶς,) by way of imitation, to what length the waywardness of those who bind consciences by their laws is wont to proceed. From the very commencement they are unduly rigorous: hence he sets out with their prohibition — not simply against eating, but even against slightly partaking. After they have obtained what they wish they go beyond that command, so that they afterwards declare it to be unlawful to taste of what they do not wish should be eaten. At length they make it criminal even to touch. In short, when persons have once taken upon them to tyrannize over men’s souls, there is no end of new laws being daily added to old ones, and new enactments starting up from time to time. How bright a mirror there is as to this in Popery! Hence Paul acts admirably well in admonishing us that human traditions are a labyrinth, in which consciences are more and more entangled; nay more, are snares, which from the beginning bind in such a way that in course of time they strangle in the end.
(417) An example occurs in Homer’s Odyssey, (6: 60,) σίτου θ ᾿ ἅπτεσθον καὶ χαρ́ετον. — “Take food and rejoice.” See also Xenoph. Mem. 1. 3. 7. — Ed.
(418) “The passage referred to is as follows: — “ ᾿Εβρώθη δὲ καὶ φλοιὸς ὡς λέγεται, καὶ ζώων ἀγεύστων πρότερον ἥ ψαντο.” — “Even the bark of trees, it is said, was devoured, and they ate animals not previously tasted.” — Ed.
22. All which things tend to corruption. He sets aside, by a twofold argument, the enactments of which he has made mention — because they make religion consist in things outward and frail, which have no connection with the spiritual kingdom of God; and secondly, because they are from men, not from God. He combats the first argument, also, in Rom 14:17, when he says,
The kingdom of God is not in meat and drink;
likewise in 1. o 6:13,
Meat for the belly, and the belly for meats: God will destroy both.
Christ also himself says,
Whatever entereth into the mouth defileth not the man, because it goes down into the belly, and is cast forth.
(Mat 15:11.)
The sum is this — that the worship of God, true piety, and the holiness of Christians, do not consist in drink, and food, and clothing, which are things that are transient and liable to corruption, and perish by abuse. For abuse is properly applicable to those things which are corrupted by the use of them. Hence enactments are of no value in reference to those things which tend to excite scruples of conscience. But in Popery you would scarcely find any other holiness, than what consists in little observances of corruptible things.
A second refutation is added (419) — that they originated with men, and have not God as their Author; and by this thunderbolt he prostrates and swallows up all traditions of men. For why? This is Paul’s reasoning: “Those who bring consciences into bondage do injury to Christ, and make void his death. For whatever is of human invention does not bind conscience.”
(419) “Le second argument par lequel il refute telles ordonnances, est;” — “The second argument by which he sets aside such enactments, is.”
23. Which have indeed a show. Here we have the anticipation of an objection, in which, while he concedes to his adversaries what they allege, he at the same time reckons it wholly worthless. For it is as though he had said, that he does not regard their having ashow of wisdom. But show is placed in contrast with reality, for it is an appearance, as they commonly speak, which deceives by resemblance. (420)
Observe, however, of what colors this show consists, according to Paul. He makes mention of three — self-invented worship, (421) humility, and neglect of the body. Superstition among the Greeks receives the name of ἐθελοβρησκεία — the term which Paul here makes use of. He has, however, an eye to the etymology of the term, for ἐθελοβρησκεία literally denotes a voluntary service, which men choose for themselves at their own option, without authority from God. Human traditions, therefore, are agreeable to us on this account, that they are in accordance with our understanding, for any one will find in his own brain the first outlines of them. This is the first pretext.
The second is humility, inasmuch as obedience both to God and men is pretended, so that men do not refuse even unreasonable burdens. (422) And for the most part traditions of this kind are of such a nature as to appear to be admirable exercises of humility.
They allure, also, by means of a third pretext, inasmuch as they seem to be of the greatest avail for the mortification of the flesh, while there is no sparing of the body. Paul, however, bids farewell to those disguises, for
what is in high esteem among men is often an abomination in the sight of God. (Luk 16:15.)
Farther, that is a treacherous obedience, and a perverse and sacrilegious humility, which transfers to men the authority of God; and neglect of the body is not of so great importance, as to be worthy to be set forth to admiration as the service of God.
Some one, however, will feel astonished, that Paul does not take more pains in pulling off those masks. I answer, that he on good grounds rests contented with the simple term show. For the principles which he had taken as opposed to this are incontrovertible — that the body is in Christ, and that, consequently, those do nothing but impose upon miserable men, who set before them shadows. Secondly, the spiritual kingdom of Christ is by no means taken up with frail and corruptible elements. Thirdly, by the death of Christ such observances were put an end to, that we might have no connection with them; and, fourthly, God is our only Lawgiver. (Isa 33:22.) Whatever may be brought forward on the other side, let it have ever so much splendor, is fleeting show.
Secondly, he reckoned it enough to admonish the Colossians, not to be deceived by the putting forth of empty things. There was no necessity for dwelling at greater length in reproving them. For it should be a settled point among all the pious, that the worship of God ought not to be measured according to our views; and that, consequently, any kind of service is not lawful, simply on the ground that it is agreeable to us. This, also, ought to be a commonly received point — that we owe to God such humility as to yield obedience simply to his commands, so as not to lean to our own understanding, etc., (Pro 3:5,) — and that the limit of humility towards men is this — that each one submit himself to others in love. Now, when they contend that the wantonness of the flesh is repressed by abstinence from meats, the answer is easy — that we must not therefore abstain from any particular food as being unclean, but must eat sparingly of what we do eat of, both in order that we may soberly and temperately make use of the gifts of God, and that we may not, impeded by too much food and drink, forget those things that are God’s. Hence it was enough to say that these (423) were masks, that the Colossians, being warned, might be on their guard against false pretexts.
Thus, at the present day, Papists are not in want of specious pretexts, by which to set forth their own laws, however they may be — some of them impious and tyrannical, and others of them silly and trifling. When, however, we have granted them everything, there remains, nevertheless, this refutation by Paul, which is of itself more than sufficient for dispelling all their smoky vapours; (424) not to say how far removed they (425) are from so honorable an appearance as that which Paul describes. The principal holiness of the Papacy, (426) at the present day, consists in monkhood, and of what nature that is, I am ashamed and grieved to make mention, lest I should stir up so abominable an odour. Farther, it is of importance to consider here, how prone, nay, how forward the mind of man is to artificial modes of worship. For the Apostle here graphically describes (427) the state of the old system of monkhood, which came into use a hundred years after his death, as though he had never spoken a word. The zeal of men, therefore, for superstition is surpassingly mad, which could not be restrained by so plain a declaration of God from breaking forth, as historical records testify.
Not in any honor. Honor means care, according to the usage of the Hebrew tongue. Honour widows, (1. i 5:3,) that is, take care of them. Now Paul finds fault with this, that they (428) teach to leave off care for the body. For as God forbids us to indulge the body unduly, so he commands that these be given it as much as is necessary for it. Hence Paul, in Rom 13:14, does not expressly condemn care for the flesh, but such as indulges lusts. Have no care, says he, for the flesh, to the gratifying of its lusts. What, then, does Paul point out as faulty in those traditions of which he treats? It is that they gave no honor to the body for the satisfying the flesh, that is, according to the measure of necessity. For satisfying here means a mediocrity, which restricts itself to the simple use of nature, and thus stands in opposition to pleasure and all superfluous delicacies; for nature is content with little. Hence, to refuse what it requires for sustaining the necessity of life, is not less at variance with piety, than it is inhuman.
(420) “Par similitude qu’elle ha auec la verite;” — “By the resemblance which it bears to the reality.”
(421) “Le seruice forgé a plaisir, c’est a dire inuenté par les hommes;” — “Worship contrived at pleasure, that is to say, invented by men.”
(422) “Iniques et dures a porter;” — “Unreasonable and hard to be borne.”
(423) “Ces traditions;” — “These traditions.”
(424) “Tous les brouillars desquels ils taschent d’esblouir les yeux au poure monde;” — “All the mists by which they endeavor to blind the eyes of the poor world.”
(425) “Leurs traditions;” — “Their traditions.”
(426) “La premiere et la principale honnestete et sainctete de la Papaute;” — “The first and principal decency and sanctity of the Papacy.”
(427) “Peind yci au vif;” — “Paints here to the life.”
